Reinterpretasi Hadis Larangan Perempuan Bepergian Tanpa Mahram dan Larangan Melukis (Pendekatan Sosio-Historis dan Antropologis))

Ghufron Hamzah
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Abstract

This article focuses on the interpretation of the prohibition of women traveling without mahram hadith and the prohibition on writing which is often understood textually as the editors of the hadith. The literature review method with descriptive qualitative analysis through contingent analysis of the perspective of the socio-historical and anthropological approaches used in this article. The findings of this study are: (1) The legislation of the ban on women traveling alone if they look at the historical context of the above hadith is security and propriety, the current contextualization is if the security of women traveling alone is guaranteed and women are deemed appropriate more taboo when traveling alone, it does not matter if women travel alone without mahram, (2) Rationes legis from prohibiting the painting of animate creatures, namely the fear of the emergence of shirk by worshiping paintings or sculptures as in the time of ignorance. This prohibition in the concept of usul fiqh can be categorized as sadd al-dzari'ah which is to cut the path of damage (mafsadah) as a way to avoid such damage, in other words it is an anticipatory step.
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在没有Mahram的情况下,妇女旅行的圣训修正和禁止绘画(社会历史和人类学方法)
本文的重点是对禁止妇女旅行没有圣训和禁止写作的解释,这通常被理解为文本的编辑圣训。本文采用文献回顾法与描述性定性分析相结合,通过偶然性分析的视角,运用社会历史和人类学的研究方法。本研究的结果如下:(1)禁止女性独自旅行的立法如果从上述圣训的历史语境来看是安全和得体的,目前的语境是,如果女性独自旅行的安全得到保障,女性在独自旅行时被认为是适当的更禁忌的,那么女性独自旅行没有mahram也没关系;(2)禁止动物绘画的法律依据;即在无知的时代,人们害怕通过崇拜绘画或雕塑来逃避现实。在通常的菲格什概念中,这种禁止可以归类为“切断损害之路”(mafsadah),作为避免这种损害的一种方式,换句话说,这是一种预期的步骤。
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